Of Ararat
The supreme secret of the O.T.O. is written in detail in the
Book called Agape and is also written plainly in Liber
CCCXXXIII, Cap. XXXVI.

But now also do We think it fitting to add Our own comment
to this book Agape which We wrote in Our own words for the
proper setting-forth of this Secret taught Us at Our
Initiation to the IX by the O.H.O. And this Book has
received His official approbation in every word thereof.

But in this comment do We not set forth the Secret itself
(rather on the contrary guarding it by certain subtilties
even from the conjecture of the unworthy) but only Our own
ideas as to its right use, with other matters germane,
thinking that those into whose hands it may come may thereby
understand more fully the utter importance of this Secret as
having been the Pivot of Our working for so long a period,
and further that it may aid such persons to attain perfectly
the mastery of this Holy and Imperial Art.

II

Of the Importance of the Secret
This secret is the true Key to Magick; that is, by the right
use of this secret man may impose his Will on Nature
herself, as will appear hereafter in this comment.

In this way, although all recorded Knowledge were destroyed,
it would be possible for an adept of this secret to restore
it.

III

Of the Mind of the Adept
In Our holiest isle Ierne is found a being called
Leprechaun. This creature, once seen, is easy to catch; and
once caught must lead his captor to great treasure, provided
that never for an eye-wink doth he relax viligance; and the
Leprechaun by all manner of tricks doth seek ever to divert
the attention of him that hath made him prisoner.

Now this is a Magical Apologue or Fable of the utmost abyss
of Truth. For in the preperation of the Sacrament, and in
its consummation also, the mind of the Initiate must be
concerned absolutely in one rushing flame of will upon the
determined object of his operation.

For there is no act more easy and natural to man than this
preperation, none which requires less auxiliary. And yet by
far the most part of man- kind is ignorant and incapable of
its proper performance; so that it is said that perfection
in it as both science and art requires no less study than
the most abstruse of philosophies, and no less practice than
the most difficult of dexterities. But it is utterly in vain
unless this first condition be fulfilled; and so difficult
is this, not only because of the Overcoming of the Bodily
Trance, but because of the wandering nature of the mind
itself. And thereafter only by long and hard training
preliminary in the art of meditation, and by constant
practice and experience, can this Act become fruitful in
Magick.

IV

Of Times and Seasons
Although no instruction has been given on this matter, yet
it is evident, not only from considerations of the nature of
things, but from Our own experience of these two years, that
the fruitfulness of this Sacrament varies constantly, as it
seems without rational cause. Nor have We fully understood
the best conditions. But it is Our Opinion that the Adept
should suffer inward premonition whether the hour be pro-
pitious or no.

Yet it hath also been observed, and that often, that by
extreme violence to Nature results are obtained equal to
those garnered when Nature herself urges vehemently to the
Act by enthusiasm.

But mediocre states of body and mind are to be avoided. As
it is written "I would thou wert cold or hot; but because
thou art lukewarm I shall spew thee out of My mouth."

Nor is it necessarily to be disregarded as superstition to
assert that certain hours of the day and certain aspects of
the stars are more favour- able than others, but rather to
be criticised and investigated according to the methods of
true science.

V

Of Bodily States
There is here a certain difficulty, in that the body being
full of meat and wine is more apt for the preperation, as it
is said, Sine Cereri et Baccho Venus friget, while for the
consumation the body should be empty of all gross nutriment,
so that the Elixir may be sucked up eagerly, and, running
nobly into every part, revivify the whole.

It will in Our opinion be best if a full meal be taken not
less than three hours before the beginning of the Ceremony,
and after that no food, although stimulants whether of wine
or subtler agents may be continued, so as to raise the body
from excitement to excitement, and thus fit it for the
proper exaltation suitable to the Work.

But in all this men may differ, and there is no rule but
what may be engraven upon her Tracing Board by the burin of
Experience.

VI

Of Operations of this Art, whether they should be Single or
Multiple
We have doubt also in this matter whether, if an operation
fail, it be wise to reiterate.

A Single Act implieth perfection, and full faith, in the
Adept, if he repeat, that is Fear, and argueth imperfection
in the first Trial.

Yet possibly for great cosmic operations it may be well to
perform a series of Sacraments; but in this case the series
should be arranged beforehand, and carried out regularly. As
for example the 16 operations of Jupiter done in the city of
Paris during the passage of the Sun from 10` Capricorn to
22` Aquarius An Ix.

In Our experience, repititions undertaken because of
apparent failure have sometimes seemed fatal, actually
stopping what might reasonably have been expected to occur,
and which has occured only some time after the cessation of
such attempts.

But we have also noted that in such cases the result hath
been great and favourable, as if the repeated operations had
built a dam restraining the the natural current of the
favourable forces, thus keeping them back so as to make them
more effective in the end. But this may be false interpreta-
tion of the observed phenomena.

And, again, a series of such Sacraments has been futile
until one last Work has landed in success.

Yet this again may be coincidence, the result of the first
working, but delayed.

The Adept will develop Intuition in all these questions; it
is likely that the personal equation is very important, and
that no absolute Rule Catholic, always everywhere, and by
all men to be observed, exists.

VII

Of certain unknown Inhibitions, and their Effect
We have marked subtly and regularly, the conditions and
results of divers Workings of this Art, and this is the
marvel now the Result follows swift and perfect, now again a
group of lesser Results symapthetic to the Result willed,
now but slight movements imitative of that Result, and now
not only perfect failure, but the sudden reversal of all
hopes in despair and ruin.

More plainly, if X be the Object __of the Work, the__result
is sometimes X, sometimes x x x x, sometimes \/(x),
sometimes -\/(x), or -x x x x, or -X. In the concrete,
suppose that one worketh this Art to obtain a great sum.
Then at one time that sum will arrive that same night or
within (say) 48 hours after, or an event occur involving the
gain of that sum; at another time there will merely arise a
group of circumstances favourable; at another time again a
lesser sum will arrive; but also these may be reversed, in
the worst case the loss of the sum proposed or the occurance
of an event which might involve that loss, or at least
disappoint some reasonable expectation of that gain.

In the particular case of employing this Sacrament for the
Elixer of Life, its misuse might cause premature old age,
disease, or even death, as it is said; We do not think that
these results would follow the miscar- riage of any other
operation; We think that retribution is to be the evil and
adverse reflection of reward, and on its plane. Adepts will
then shew prudence by experimenting thoroughly in minor
operations, where failure does not imply irreparable
disaster, until they have the knowledge and Experience of
this Art which will give a reasonable confidence.

VIII

Of a Theory of this Art Magical
The theory of this Art appears to Us to involve certain
cosmic hypoth- eses to which it is perhaps not impossible to
assent at least tentatively, but which are certainly
unproven.

The idea of Prana in some form more mystical than that which
identifieth it with the Motion of the physicist is perhaps
inherent.

In the mere consumation of the Sacrament for health and
vitality is no violation of reason, but at most an
exaggeration of anticipation; for the Matter of the
Sacrament is indubitably a Microcosm; but in the extension
of this Sacrament to validity in Magick is an hiatus
comparable to that which exists in the theory of Astrology.
Even granting that an angle of 120 degrees subtended at the
eye of the observer on Earth between Sol and Saturn (exempli
gratia) is accompanied by certain fortunes, this may be
casual and not causal.

However, in this matter We have no doubt of the efficacy of
the process, and are therefore fain to toy with any
hypothesis, investigating as prob- ablity may determine us
to do.

Thus we may assume an Ether or Akasa, inflamed or stressed
by a partic- ular Prana. And all stresses in this Akasa
being of one kind ultimately, though mediately diverse, it
may be as easy to arrest the course of the Earth as to
destroy a worm. For the Work is taking place in a World of
Causes fluid and not soild, in Yetzirah (or even Briah)
rather than in Assiah.

It will be impossible or very difficult to move infantry
from one wing of the engaged line to the other, but in the
Quarters of the Staff it is indifferent whether that body,
being at the base, is pushed forward to either. One cannot
easily oxidize gold precipated from the chloride, but having
the chloride, it is easy to prepare the oxide rather than
the metal.

And in all these matters reason must be the guide, and
experience the teacher, so that the adept seek not to
perform things impossible in Nature, and so blaspheme the
Sacrament and bring it to comtempt.

Yet let this be said, that to the consumate and sublime
Initiate it may seem that of Himself was it written: "With
God all things are possible." However, God Himself is not
found to interfere arbitrarily with the course of Nature,
but to work within His laws.

Let the Adept act not otherwise.

IX

Of the Course of the Moon, and her Influence
It is said that the second party is useless, even dangerous,
when the influence of the Moon first shews itself. [Yet the
motion of the Earth implying great causes in Briah and
Yetzirah, must be difficult to check, unless by Briatic
forces of much intensity.] But on the second day and after,
though perhaps not on the last day, the Sacrament is more
effica- cious than at any other time, as is figured by our
ancient Brethren the Alchemists in their preference of the
Red Tincture to the White.

This We also beleive, though We hold it hitherto not proven.

X

Of the Second Party to this Art, to that of the IX`
If the other party to the Sacrament be also of the Ninth
degree an Initiate of the Sanctuary of the Gnosis, it seems
to Us urgent that the Object of both be one only, also that
the general interest and nature of them be but one; else
cometh division the enemy of Will, and utter failure
following. And, the whole being considered carefully, We do
opine that it is better and easier that the other party
should be in ignorance of the sacred character of the
Office.

It is enough if that the assistant be formed by Nature
signally for the physical task, robust, vigorous, eager,
sensible, hot and healthy; flesh, nerve and blood being
tense, quick, and lively, easily enflamed, and nigh
inextinguishable.

XI

Of certain Rites analogous to that of the IX`
It is said by certain Initiates that to obtain Spiritual
gifts, and to aid Nature, the Sacrament should be as it were
a Nuptial of the Folk of Earth; but that Magick is of the
Demon, and that by a certain Perversion of the Office, may
be created Elementals fit to perform the Will of the
Magician.

Now herein is a difficulty, since in this case the Matter of
the Sacra- ment cannot exist, for that there is no White
Eagle to generate the Gluten.

Howbeit, We hold that in this rite is great efficacy; it may
be that for certain operations it is equal or superior to
that explained to Initiates of the IX`.

But We hold that in this case the Priest must be an
Initiate, for that it is his will which determineth the
magical character of his Lion; so that if he hath no purpose
but that of the goddess Adonai he cannot raise agape to her
Lord Thelema, nor will the Intention of the Priestess,
although a lofty Initiate, replace this essential Power of
the Priest over that of which he is but the vehicle and
guardian.

For this reason the Ninth degree is not so easy to be made
effective by Woman initiates.

Of what may be the result of a development parallel to that
indicated above among the Noble and Chaste Ladies of the
Order, it is at present im- possible for Us to declare; but
a priori it seems that, though the Lion and the Eagle are
best in combination, the Lion is more likely to be able to
dispense with the assistance of the Eagle, than the Eagle to
make shift in the absence of the Lion. For the Gluten is but
a menstruum or solvent, and containeth nothing in itself.
The tradition also of certain lesser initiations confirmeth
this. Yet considerations of divinity and of Philo- sophy,
and even of physics, do assure that our Way excelleth others
even as spring tides exceed the neap. Water burneth the skin
not at all, and the Oil of Vitriol but slowly but add a drop
of water to the drop of Oil, and instantly cometh Heat and a
pang intense and sharp. This is but anal- ogy, yet just, and
pleasing to the philosopher.

XII

Of the Choice of an Assistant
With regard to the choice of one to serve this Sacrament,
man is so confused in mind, and so easily deceived as to
this matter, that it seems to Us not unreasonable to allow
full sway to the Caprice of the Moment. For this caprice
so-called is in truth perhaps the Voice of the Sub-Con-
sciousness; that is, it is the deliberate choice of the Holy
Phallus it- self. "The Phallus is the physiological basis of
the Oversoul." For this very reason are these many men led
astray, lost in unchastity and ruin.

But let the conscious Will be devoted wholly to the Great
Work, then shall the Subconscious Will choose inevitably the
Appointed Vehicle of the Work.

It is for this reason that already in the Seventh Degree the
Sir Knights are sworn to Chastity. And this Chastity is an
Abstinence from all gross sexual acts of every kind.

Moreover, this is further to be observed in the choice, that
the second party must be consenting enthusiastically to
co-operate physically with the Priest, so that the Lion be
perfectly dissolved in a full portion of the Gluten. And
whether this preparation be truly and duly done is known by
the appearance of the Matter of the Sacrament, and also by
its taste. For not idly is it written in the Book of Judges,
"What is sweeter than honey, and what is stronger than a
Lion?" And that this secret is here manifested by the Holy
Ghost is clear from the rejoinder of Samson, "If ye had not
plowed with my heifer, ye had not found out my riddle."

XIII

Of certain Jewish theories
Among the Jews are certain instructed Initiates of their
Qabalah who hold, as We understand, the view that in the
Zraa or Semen itself lies a creative force inherent which
cannot be baulked. Thus they say that before Eve was made,
the dreams of Adam produced Lilith, a demon, and that from
his intercourse with her sprang evil races.

Now then they mine the Roads of the Harbour of conjugal love
with many restrictions; as these (1) it must be an holy act,
preceded by ablutions, and by prayer (2) all lustful
thoughts must be rigidly excluded (3) the purpose must be
solely that of procreation (4) the blessing of God must be
most earnestly invoked, so that the child shall be under His
special protection.

In other language, this is their theory: the act of love
causes a magical disturbance in the Aether of Akasa of
such a nature as to attract or create a discarnate human
spirit.

All other sexual acts involving emission of semen therefore
attract or other spirits, incomplete and therefore evil.
Thus nocturnal pollutions bring succubi, which are capable
of separate existence, and of vampirising their creator.

But voluntary sterile acts create demons, and (if done with
concentration and magical intention), such demons as may
subserve that intention. Thus, as Levi testifieth, to graft
a tree successfully, the graft is fixed by a woman while the
man copulateth with her per vas nefandum.

We also narrate for the sake of completeness their
method---perfected by modern Adepts---let us here give
honour and worship to the name of Our lay-sister Ida
Nelidoff---of attaining spiritual ecstasy by sexual means.
And this method We have called Erotocomatose Lucidity.

XIV

Of the Cosummation of the Element diune, whether Quantity be
as important as Quality, and whether its waste be Sacrilege
It is said by the O.H.O. that of this perfect medicine a
single dewdrop sufficeth, and this may be true. Yet it is
humbly and with all deference and worship Our opinion that
every drop generated (so far as may be possible) should be
consumed. Firstly, that this most precious of all gifts of
Nature be not lost or profaned---indeed the Roman heresy
hath appointed most excellent instructions for the treatment
in all respects of the consecrated Host.

Let the adepts of this degree study`Missale Romanum---Ritus
servandus in celebratione Missae'and`De defectibus in
celebratione Missarum occurrenti- bus'---and gather
therefrom the ceremonial adjuncts, the mental attitude, and
so forth as a guide to their own working in this higher
Sacrament. And also do We think that the Consummation should
be complete on this consideration, that if indeed it be the
contained Prana that operateth the miracle, then the
Quantity is as important as the Quality, just as in working
with electricity amperage is as important as voltage.

And this We beleive especially to be true in the case of
great miracles; for We hold that it is the pitting of the
David Spirit against the Goliah Matter. And although this
proportion be small, it is not indefinitely small.

But it may be that the Action of this Divine Substance is
catalytic, and comparable of transmuting an unlimited
quantity of base and blind matter into the plastic and
docile image of the Will. And this theory is certainly more
in accordance with the tradition of the Stone and of the
Medicine.

XV

Of Eroto-comatose Lucidity
The Candidate is made ready for the Ordeal by general
athletic training, and by feasting. On the appointed day he
is attended by one or more chosen and experienced attendants
whose duty is (a) to exhaust him sexually by every known
means (b) to rouse him sexually by every known means. Every
device and artifice of the courtesan is to be employed, and
every stimulant known to the physician. Nor should the
attendants reck of danger, but hunt down ruthlessly their
appointed prey.

Finally the Candidate will into a sleep of utter exhaustion,
resembling coma, and it is now that delicacy and skill must
be exquisite. Let him be roused from this sleep by
stimulation of a definitely and exclusively sexual type. Yet
if convenient, music wisely regulated will assist.

The attendants will watch with assiduity for signs of
waking; and the moment these occur, all stimulation must
cease instantly, and the Candidate be allowed to fall again
into sleep; but no sooner has this happened than the former
practice is resumed. This alteration is to continue
indefinitely until the Candidate is in a state which is
neither sleep nor waking, and in which his Spirit, set free
by perfect exhaustion of the body, and yet prevented from
entering the City of Sleep, communes with the Most High and
the Most Holy Lord God of its being, maker of heaven and
earth.

The Ordeal terminates by failure---the occurence of sleep
invincible--- or by success, in which ultimate waking is
followed by a final performance of the sexual act. The
Initiate may then be allowed to sleep, or the practice may
be renewed and persisted in until death ends all. The most
favourable death is that occurring during the orgasm, and is
called Mors Justi.

As it is written: Let me die the death of the Righteous, and
let my last end be like his!

XVI

Of certain Hindu theories
Like the Jews, the wise men of India have a belief that a
certain particular Prana, or force, resides in the Bindu, or
semen. But all their theory of magick and meditation being a
reverbatory, so that their "communing with God", is but a
"communing with Self", and all their artifice directed to
development of the powers in their own bodies and minds, as
opposed to the Western idea of extending those powers to
bear sway over others, we find naturally that just as they
seek to restrain the breath altogether, or to avoid its
violent extrusion from the nostrils, lest the Prana thereof
be lost to them, and as they even practice to suck up water
into the rectum, so that in defaecation they may be able to
retain the Apana, or particular virtue thereof, and replace
it in the Svadistthana-cakkra, so also much more do they
extravagantly labour to retain the prime Prana of life, the
Bindu.

Therefore they stimulate to the maximum its generation by
causing a consecrated prostitute to excite the organs, and
at the same time vigorously withhold by will. After some
little exercise they claim that they can deflower as many as
eighty virgins in a night without losing a single drop of
the Bindu. Nor is this ever to be lost, but reabsorbed
through the tissues of the body. The organs thus act as a
siphon to draw constantly fresh supplies of life from the
cosmic reservior, and flood the body with their fructifying
virtue.

The Initiate is asked to compare and contrast this chapter
with chapter XIV, observing in particular, underlying both
systems, this one postulate: in the semen itself exists a
physical force which can be turned to the magical or
mystical Ends of the Adept.

Initiates will notice also that these heathen philosophers
have made one further march towards the truth when they say
that the Sun and Moon must be united before the reabsorption
(see almost any Tantra, in particular Shiva Sanhita). But
the full glory of the Sun, the simple and most efficacious
and most Holy Sacrament, is reserved for the Elect, the
Illuminated, the Initiates of the Sanctuary of the Gnosis.

XVII

Of a suggested Course of Experiment
Here is a series of Operations of this Art Magick of the IX`
suggested for the Use of any Initiate as he begins his
Working.

I. Sex-force and sex-attraction (To ensure the regular
course of these operations)

II. Understanding the Mysteries of the IX` and Wisdom in
their use (To ensure the right performance of these
operations)

III. Increase of the O.T.O. (As a duty, and to ensure a
suitable heir to the Secret. This is especially important if
the Initiate be of the X`)

IV. (If necessary) Ease of circumstances (To ensure leisure
for these operations, and to enlarge the field of choice of
second parties)

V. Establishment of a protective bodyguard of invisible
warriors (To secure freedom from interruption in the course
of these operations. This may include preservation of the
health)

VI. The Knowledge and Conversation of the Holy Guardian
Angel

VII. Spiritual attainment: e.g. devotion to
Nuit-Babalon-Baphomet VIII. Further insight into Nature and
her laws

IX. The foundation of an Abbey of O.T.O.

X. The establishment of the Kingdom of Ra-Hoor-Khuit upon
the earth.

Also divers matters, as the Rejuvenation of one's own body,
if desired, the power of healing, and the like.

It will be seen that these few operations appear to fill
every Lotus of the Universe with their Buddhas. But it may
be that each operation must be worked in detail, with
digital probe rather than palmary grasp, so that each
practical act of the Initiate might need a seperate
consecration.

Or for great operations like the X in the above list it
might be arranged to make a specially elaborate Sacrament
every Sunday (for example) in the year, the intervening days
being devoted to the details of the Building.

But the Initiate will soon develop a Method of his own for
extracting the most efficiently the honey from this Comb.

XVIII

Of a certain other method of Magick not included in the
instruction of O.T.O.
It may not be altogether inappropriate to allude to a method
of vampirism commonly practised.

The Vampire selects the victim, stout and vigourous as may
be, and, with the magical intention of transferring all that
strength to himself, exhausts the quarry by a suitable use
of the body, most usually the mouth, without himself
entering in any other way into the matter. And this is
thought by some to partake of the nature of Black Magic.

The exhaustion should be complete; if the work be skilfully
executed, a few minutes should suffice to produce a state
resembling, and not far removed from, coma.

Expets may push this practice to the point of the death of
the victim, thus not merely obtaining the physical strength,
but imprisoning and enslaving the soul. This soul then
serves as a familiar spirit, The practice was held to be
dangerous. (It was used by the late Oscar Wilde, and by Mr.
and Mrs. "Horos"; also in a modified form by S.L. Mathers
and his wife, and by E.W. Berridge.

The ineptitude of the three latter saved them from the fate
of the three former.)

XIX

Of the Adept of this Art
In armour of leaping flame let the Adept rage through the
Universe, majestic and irresistible as the Sun.

Let no eye behold him unblasted; let him strike upon the
necks of the ungodly.

Let him be a mighty light of comfort, and the father of all
fertility.

Let him send forth rain in due season, and the earth grow
green at his coming.

Let his planets whirl upon his wheel; let him send forth his
comets as angels unto his brethren; and let him give light
to all his realm.

Let no eye behold him unblasted; let him strike upon the
necks of the ungodly.

XX

Of the Thesaurus of the O.T.O.
Remember these chief treasures to be preserved:

1. This Secret of the IX`.

2. The Secret of the VIII` concerning Universal Brotherhood:
in the Macrocosm the Sun lord of all life; in the Microcosm
the Sun lord of all life; in the Microcosm the Phallus lord
of all-life; indubitable, undeniable, a basis for the faith
of all men.

3. The secret of the VII`: our particular method of
instruction, selection, governance, and initiation.

4. The secret of the VI`, the history of the Temple, the
mystery of Baphomet, our war on those never wholly subdued
foes of humanity, tyranny and superstition.

5. The secret of the V`: the mystery of the Rose and Cross;
and the One Law Do What Thou Wilt.

6. The secret of the lesser degrees: the cycle of
existence--- ex nihil nihil fit.

7. The secret of these things reverenced: the Sun, the Moon,
the Phallus, the Tree, the Ancestor, the Fire, the Lion, the
Snake, and the Mountain. [Of these is Discourse in Our
Epistle `De Natura Deorum'.]

XXI

Valediction
Now therefore all is said, most
Holy, most Illuminated, most
Illustrious and most Dear
Brother. In the Name of the
Secret Master Hail and fare well.

Given from the Throne of
Ireland Iona and All the Britains
this day of Jupiter An X
Sol in 0` Libra 35'21''
Luna in Sagittarius 28'6'
Valley of London.